“Unmada” is a broad psychopathological entity of Ayurveda that includes various psychiatric and neuropsychiatric conditions. Pitru grahonmada (PG) is one among 18 types of bhutonmada or grahonmada, and it is caused by affliction of “pitru graha” (an evil spirit or super natural power or extraterrestrial force or an idiopathic factor). Previous studies have established the similarity between grahonmadas and different psychiatric and neuropsychiatric conditions. No studies have been conducted on PG till date. The aim and objective of the present study is to explore PG with the help of contemporary psychiatric literature. Ayurvedic literature related to PG has been collected from major classical Ayurvedic texts and from their commentaries. PG is characterized by features such as “Aprasanna drishtim and Apashyantam” (vision loss or abnormalities), “Chala netra pakshmaanaam” (abnormal eye movements), “Shankitekshanam” (suspicious looks), “Apasavya vastram” (confusion or memory loss or disorientation), “Deena vadanam” (depression), “Anannabhilasha or Arochaka or Avipaaka or Alpaagni or Manda paavaka” (various gastrointestinal tract abnormalities), “Pratihata vaacham or Skhalat vaacham” (speech abnormalities), “Nidraalu” (excessive sleepiness), “Samsushka taalukam” (oral manifestations of Vitamin B₁₂ deficiency), “Shaantaatma” (catatonia or depression or reduced psycho-motor activity) and “Tila, guda, maamsa, and paayasa priyam” (cravings for sugar and meat). These features of PG have shown striking similarity with Vitamin B₁₂ deficiency-induced neuropsychiatric conditions. PG has shown similarity with various neuropsychiatric manifestations induced by Vitamin B₁₂ deficiency which needs to be established by further studies.

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The observable bio-phenomenal events are oscillatory. Bio-oscillations are ubiquitous in nature including many in human beings. Homeodynamic Bio-Oscillations (HBOs) are correlated with both biophysical and psychological processes. They can be mechanical, chemical, electrical, and magnetic. In fact, there is a certain specificity between the HBO energy patterns and the correlated human behavior experience. With the same understanding and the current scientific evidence, one can be aware of, not only one's objective behaviors, but also one's subjective feelings and experiences, both conscious and subconscious. Behaviors are highly dependent on the presence of appropriate HBOs in the living organisms and their surroundings. Our verbal and cognitive communications involve bio-frequencies and energies of 10 Hz to 20,000 Hz. Many large animals such as whales, elephants, rhinoceroses, giraffes, and alligators communicate by infrasonic signals (<20 Hz) at long distances up to several miles. Finally, it is proposed that our objective as well as subjective experiences of self and surroundings are highly correlated with the underlying complex and HBO energy and activity patterns. We are what we are now in existence. There is an intrinsic unity or wholeness in ourselves and the natural world that we are in. We are an integral part of existence. Nirvana, Samadhi, Turiya, and Transcendence are the actual states of self-actualization of this truth. The well-established human HBOs and the correlated behaviors – experiences are listed. The characteristic features of human consciousness, self, and Nirvana are listed.

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This paper makes an explorative journey into the concept of consciousness (prajna) as explained in the Indian philosophy (both orthodox and heterodox) and modern physics. The paper explains about knowledge domains in the traditions and their distinctive features, different connotations, and denotations of consciousness, the different methods being used in explaining consciousness. The current scientific analyses of consciousness from the stand point of theoretical and quantum physics are discussed here and compared with the concept of consciousness in the Indian philosophical traditions.

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Background: Cesarean section and hysterectomy are important life-changing gynecologic surgeries which can potentially influence physical and psychological well-being. There is a need to address the psychological aspects of care through nonpharmacological measures. Multilevel and multidimensional effects of music therapy have been shown to have potential benefits in many clinical conditions in this regard. Objectives: The aim of this study was to explore the effects of receptive music therapy on perioperative anxiety and hemodynamic profile in patients undergoing hysterectomy and cesarean section and to analyze perceptions and experiences of surgical team involved in their care. Materials and Methods: A total of 141 patients undergoing elective cesarean section/hysterectomy were enrolled. Physiological and psychological parameters such as pulse, respiratory rate, blood pressure, pain, fatigue, overall psychological well-being measured peri-operatively were compared between intervention group (n = 65) and control group (n = 76). Subjective well-being was assessed using the Visual Analog Scale for perioperative anxiety, postoperative fatigue was assessed using a 5-grade Linear Analog Scale, overall well-being was assessed using a 5-grade Linear Analog Scale. Experiences and perceptions of health-care team operating upon these patients about deliverance and effects of receptive music were recorded with the help of semi-quantitative questionnaire. Results: There was a statistically significant reduction in perioperative anxiety in patients receiving music therapy (P < 0.05). No difference in hemodynamic parameters was observed between intervention and control groups (P > 0.05). Health-care professionals reported positive influence of listening to music during the surgery in form of reduction of their stress and increase in comfort. Conclusion: Receptive music therapy reduces perioperative anxiety in patients undergoing hysterectomy and cesarean section and has de-stressing and refreshing effects on operating team.

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This article is based on the two verses from the 3^rd chapter known as “Advaita Prakaranam” (section of nonduality) of text called “Mandukya Karika” written by the author Gaudapada. At the beginning of the text Gaudapada tells, the problems which human beings have in the world (Samsara) are due to the perception of duality (subject-object duality). He says, the duality causes Samsara (problems in the worldly life) and nonduality (one without a second) is the freedom. Hence, “Advaita” (nonduality) is the freedom (Moksha) and duality (Dvaitam) is “Samsara” (Worldly troubles or bondage). According to Shankara's commentary on Gaudapada's texts, “no-mind” can be attained by constant practice of discrimination between the real and the unreal (repeated discrimination), all based upon reasoning. Gaudapada says “Amanibhava” (no-mind) means managing the mind or spiritualizing the mind. It means when a person realizes the truth about oneself as the “Existence, consciousness, Bliss” (The Absolute or Brahman) then, in the mind, there will be no more desiring or reaching out or grasping. When the mind finds nothing out there to grasp then it becomes a “nongrasping mind” (Agraham) that is called a “no-mind” state. This “no mind” state is referred to “freedom or liberation” from worldly suffering according to Advaita Vedanta Philosophy. This state of complete identity with nondual Brahman, arrived at as a result of discrimination and negation of phenomena, is the Vedantic conception of Samadhi (which is quite different from any mystical state described as Samadhi in the Yoga system).

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